{"id":1072,"date":"2020-12-01T10:25:35","date_gmt":"2020-12-01T10:25:35","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=1072"},"modified":"2025-04-03T10:26:54","modified_gmt":"2025-04-03T10:26:54","slug":"madde-uzerine","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2020\/12\/01\/madde-uzerine\/","title":{"rendered":"Madde \u00fczerine"},"content":{"rendered":"

Kainat sonsuz s\u0131rlarla dolu. Derinle\u015ftik\u00e7e derinle\u015fen, kar\u0131\u015ft\u0131rd\u0131k\u00e7a daha da derinle\u015fen, u\u00e7suz bucaks\u0131z, sonu gelmeyen m\u00fccerret bir \u00e2lem. Bu karma\u015f\u0131klar \u00e2leminde maddeyi incelemeye \u00e7al\u0131\u015faca\u011f\u0131z. Madde, mahiyeti hareket olan, sonsuz bir m\u00fccerret halinde her an de\u011fi\u015fim g\u00f6steren bir unsur. Klasik fizi\u011fin ve yeni fizi\u011fin a\u00e7\u0131klamakta g\u00fc\u00e7l\u00fck \u00e7ekti\u011fi, her an yeni bir \u015fey s\u00f6ylemek zorunda kald\u0131\u011f\u0131, s\u00f6ylenenlerin teoriden \u00f6teye gidemedi\u011fi, teorilerin ise s\u0131r i\u00e7inde bir s\u0131r oldu\u011funu g\u00f6stermi\u015ftir madde.<\/p>\n

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Klasik fizikte hareket eden par\u00e7ac\u0131klar ve dalgac\u0131klar ayr\u0131 olarak addedilmi\u015f, yeni fizikte ise par\u00e7ac\u0131klar\u0131n elektromanyetik dalgalar oldu\u011fu, de\u011fi\u015fim g\u00f6sterdi\u011fi ortaya konulmu\u015ftur. Maddenin dalga olabilece\u011fi savunulmu\u015ftur. Anla\u015f\u0131lan, par\u00e7ac\u0131k olarak adland\u0131r\u0131lan her t\u00fcrl\u00fc unsur, dalga olarak da vard\u0131r. “Schr\u00f6dinger’in Kedisi”ndeki misalde oldu\u011fu gibi, kuanta\u2019n\u0131n sadece kendilerine bakt\u0131klar\u0131 zaman par\u00e7ac\u0131k olarak g\u00f6r\u00fcnmekte oldu\u011fuyla kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r. “Sonsuz ve \u00e7ok ihtimalli kuantum dalga fonksiyonu, g\u00f6r\u00fcld\u00fc\u011f\u00fc veya kaydedildi\u011fi anda tek ve sabit bir ger\u00e7eklik olarak g\u00f6r\u00fcl\u00fcr. Kedi, \u00f6l\u00fc bulunmad\u0131, ona bak\u0131ld\u0131\u011f\u0131 anda \u00f6ld\u00fc; kediyi m\u00fc\u015fahede \u00f6ld\u00fcrd\u00fc.” Kuantum teorisinde ger\u00e7ekli\u011fi, ihtimaller kanununa ba\u011flayan Bat\u0131l\u0131ya g\u00f6reyse, kedi ne \u00f6l\u00fc ne de diridir. B\u00f6ylece fizik\u00e7ilerin aray\u0131\u015flar\u0131nda atomalt\u0131 par\u00e7ac\u0131klar\u0131n devaml\u0131 de\u011fi\u015fim halinde oldu\u011fu m\u00fc\u015fahede edilmi\u015ftir.<\/p>\n

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Bu durum da yine fizik\u00e7ilerde ihtimaller kanunundan \u00f6teye gitmemi\u015ftir. Eski ve yeni fizi\u011fin ortaya d\u00f6kt\u00fc\u011f\u00fc dok\u00fcmanlara bakt\u0131\u011f\u0131m\u0131zda neredeyse bir ad\u0131m bile ileri gidilemedi\u011fi a\u015fik\u00e2rd\u0131r. Kuantum mekani\u011fi, atom alt\u0131 par\u00e7ac\u0131klar, elektromanyetik dalgalar ve sair her biri teoride kalm\u0131\u015f, kuantum bilmecesi \u00e7\u00f6z\u00fclemedi\u011fi gibi spek\u00fclatif tart\u0131\u015fmalara yol a\u00e7m\u0131\u015ft\u0131r. Nitekim bir fizik\u00e7inin \u00e2lemde buldu\u011fu \u015feyle bir ba\u015fka fizik\u00e7inin ayn\u0131 yerde buldu\u011fu \u015fey ayn\u0131 olmayabilmektedir.<\/p>\n

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Maddenin en son yap\u0131 ta\u015f\u0131 olarak ne ke\u015ffedilmi\u015fse onun son olmad\u0131\u011f\u0131 ba\u015fka \u00e7al\u0131\u015fmalarla ortaya koyulmaktad\u0131r. D\u00fcne kadar atomlar son yap\u0131 ta\u015f\u0131 iken onun \u00fcst\u00fcne yine yeni yap\u0131 ta\u015flar\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Her bir madde yine bilmedi\u011fimiz unsurlardan m\u00fcte\u015fekkil oldu\u011fu i\u00e7in ne kadar \u00e7aba sarf edilirse edilsin her bir b\u00f6l\u00fcnen par\u00e7a yine b\u00f6l\u00fcnebilirlik ta\u015f\u0131yor ve bu da sonsuza kadar gidiyor. \u0130bda K\u00fclliyat\u0131’ndan \u00f6\u011frendi\u011fimize g\u00f6re her \u015fey ger\u00e7ekle\u015fmeden \u00f6nce m\u00fcmk\u00fcn olma \u00f6zelli\u011fi ile vard\u0131r ve m\u00fcmk\u00fcn varl\u0131klar, yokluktaki as\u0131llar\u0131 \u00fczerine sabittirler.<\/p>\n

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Elbette bu durum insan\u0131 da miskinli\u011fe, aramamaya, ara\u015ft\u0131rmamaya itmemeli. Fizik\u00e7ilerin bu evren i\u00e7in ortaya koydu\u011fu \u00e7al\u0131\u015fmalar bize Allah’\u0131n hikmetinin, s\u0131rlar\u0131n\u0131n sonsuz oldu\u011funu g\u00f6stermek ve acziyetimizi g\u00f6rebilmemiz a\u00e7\u0131s\u0131ndan son derece \u00f6nemli. Hi\u00e7bir ara\u015ft\u0131rma bo\u015fa de\u011fil, gereksiz de\u011fil. Maddeye de “\u0130slam’a ait bir hikmet ve k\u0131ymetlendirme” h\u00fckm\u00fc alt\u0131nda bakmal\u0131, yerini \u0130slam’dan g\u00f6stermeye \u00e7al\u0131\u015fmal\u0131y\u0131z.<\/p>\n

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Madde, insan akl\u0131nda \u015fekil-bi\u00e7im-formlara ba\u011fl\u0131 olarak bilindi\u011fi san\u0131lan varl\u0131klar. Maddeyi maddele\u015ftiren insan\u0131n be\u015f duyu organ\u0131. \u0130nsan d\u00fc\u015f\u00fcncesinde \u015fekillendirilmi\u015f, tasavvur edilmi\u015ftir. Zihnimizde bilgi halindedir. \u00c7\u00fcnk\u00fc ak\u0131l maddeyi kat\u0131 g\u00f6rmek ister, ruh ise maddeyi kat\u0131l\u0131ktan soyutlar. “Tabiat, asl\u0131nda metafizik\u00eedir ve metafizik ger\u00e7ekleri tasavvur (tahayy\u00fcl, zihinde canland\u0131rma) imk\u00e2ns\u0131zd\u0131r, ancak kasd\u0131 a\u00e7\u0131klanmak \u00fczere ‘kavrayabilece\u011fimizi’ ve insan bilgisinin sadece hasse plan\u0131na ba\u011fl\u0131 bir teess\u00fcr\u00ee-hiss\u00ee d\u00fczen ile s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyebilir.”(1)<\/p>\n

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Maddenin g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015fekliyle kavranamad\u0131\u011f\u0131, onun es\u00eer olu\u015fu yani b\u00fct\u00fcn k\u00e2inatta bulunan ve her taraf\u0131 kaplam\u0131\u015f olan latif bir madde halini al\u0131\u015f\u0131, \u0130bn Arabi’nin s\u00f6z\u00fcyle “e\u015fyan\u0131n g\u00f6lgesinin bile olmay\u0131\u015f\u0131”, maddenin latifle\u015ftik\u00e7e g\u00f6r\u00fcnmemeye ba\u015flad\u0131\u011f\u0131, bir s\u0131r halini ald\u0131\u011f\u0131 ve maddenin manaya k\u0131vr\u0131ld\u0131\u011f\u0131; bu s\u0131rr\u0131n da bedahetlerle, ilahi ke\u015fiflerle bilinebilece\u011fi a\u015fik\u00e2rd\u0131r. M\u00fctefekkir Salih Mirzabeyo\u011flu’nun “Madde Nedir?” eserinde atomalt\u0131 par\u00e7ac\u0131klara m\u00fccerret olarak bak\u0131lmas\u0131 gerekti\u011fi, neticede b\u00fct\u00fcn versiyonlar\u0131yla bunlar\u0131n “vahdet-i v\u00fccud”a i\u015faret etti\u011fi ve vahdet-i v\u00fccut’un da bir bedahet oldu\u011fu tespiti yap\u0131l\u0131r. Ki bu da zevken idraktir. \u0130bda Mimar\u0131’n\u0131n “Velilik bir mecburiyettir” dedi\u011fi gibi, bu idrake ermek de insan\u0131n mecburiyetindendir.<\/p>\n

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Bat\u0131n ehli kahramanlar\u0131 zaman\u00fcst\u00fc ya\u015farlar. D\u00fcnya da onlar i\u00e7in manad\u0131r ve madde ayaklar\u0131 alt\u0131ndan kay\u0131p gitmektedir. Onlar i\u00e7in madde yoktur. Her an her yerde olabilme istidat\u0131na sahiptirler. Bu mevzu hakk\u0131nda kuantum fizi\u011fi profes\u00f6r\u00fc Fred Alan Wolf’a ayn\u0131 anda iki farkl\u0131 yerde olmak istenildi\u011fi sorusu sorulur. Wolf, bedenin de\u011fil ama zihnin olabilece\u011fini s\u00f6yler. Fakat burada materyalist\u00e7e bir yakla\u015f\u0131m s\u00f6z konusudur. Zihnin fiziki bir olgu olmad\u0131\u011f\u0131ndan dolay\u0131 her yerde olabilece\u011fini belirtir fakat madde de fiziki bir olgudan ziyade metafizik\u00ee bir olgudur. Do\u011fu k\u00fclt\u00fcr\u00fcnde ise bir yerden bir yere gitmek, tayyi mek\u00e2n vard\u0131r. Bat\u0131n ehli kahramanlar\u0131 her an her yerde olabilirler. Hz \u0130brahim’in ate\u015fte yanmamas\u0131 maddenin metafiziki boyutunu g\u00f6zler \u00f6n\u00fcne seriyor. Maddenin latifle\u015fmesine velilerin hallerinden bir misal verelim. “B\u00fcy\u00fcklerden biri Abdullah Yafir Hazretlerinin halvethanesine girer girmez orada iki yabanc\u0131 g\u00f6r\u00fcr. Kap\u0131s\u0131n\u0131n \u00f6n\u00fcndeki incecik kum tabakas\u0131 \u00fczerinde hi\u00e7bir ayak izi bulunmad\u0131\u011f\u0131 i\u00e7in hayretler i\u00e7inde kal\u0131r. Bu harikulade insanlar onunla biraz sohbet edip duvara do\u011fru y\u00fcr\u00fcr ve duvar\u0131n i\u00e7inde kaybolup giderler. Giderken ‘Selam\u0131m\u0131z\u0131 Abdullah Yaferi’ye eri\u015ftirin’ derler.”(2)<\/p>\n

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Abdullah (\u015eeyhi \u0130lahi) Hazretleri, \u015eah\u0131 Nak\u015fibend Hazretlerinin mezar\u0131 ba\u015f\u0131nda mevsimlerce murakabede kal\u0131yor; nihayet mezar yar\u0131l\u0131yor ve \u015eah\u0131 Nak\u015fibend Hazretleri ayniyle hayatta bulunduklar\u0131 \u015fekilde meydana \u00e7\u0131k\u0131p uzun uzun \u015eeyhi \u0130lahi ile sohbet ediyor.(3) Zaman\u00fcst\u00fc ya\u015fayan bat\u0131n ehli kahramanlar\u0131n, velilerin ge\u00e7mi\u015f ve gelece\u011fe gitmesi bu y\u00fczden muhal de\u011fildir.<\/p>\n

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P\u00eeri Reis’in haritas\u0131n\u0131 d\u00fc\u015f\u00fcnelim; \u00e7izdi\u011fi harita, haritadaki Akdeniz, L\u00fbt G\u00f6l\u00fc \u00e7evresi, Kuzey ve G\u00fcney Amerika k\u0131y\u0131lar\u0131, Antarktika, k\u0131talar\u0131n d\u0131\u015f hatlar\u0131, da\u011flar, doruklar, adalar, nehirler, ovalar vs. G\u00fcn\u00fcm\u00fcz teknolojisiyle \u00e7ekilmi\u015f uydu foto\u011fraflar\u0131ndaki haritayla ayn\u0131. P\u00eeri Reis bu haritay\u0131 nas\u0131l \u00e7izdi? O d\u00f6neme bakt\u0131\u011f\u0131m\u0131zda b\u00f6ylesine teknolojik imk\u00e2nlar olmadan nas\u0131l her yer birebir \u00e7izilmi\u015f? Yunus Emre’nin “Nice bin y\u0131ll\u0131k yoldan bir anda vara gelen” s\u00f6z\u00fc de bize bat\u0131n ehli kahramanlar\u0131n metafiziki \u00e2lemde, zaman\u00fcst\u00fc \u00e2lemde maddesiz bi\u00e7imde hareket ettiklerini g\u00f6steriyor. Bat\u0131l\u0131 deterministler gibi de bakm\u0131yoruz metafizik kavram\u0131na. Onlar “ruha ait verileri bile maddenin de\u011fi\u015fmi\u015f \u015fekli gibi markal\u0131yorlar.”(4)<\/p>\n

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Maddenin incelip kaybolmas\u0131 ayn\u0131 zamanda bize d\u00fcnyan\u0131n bir r\u00fcyadan ibaret olu\u015funu da idrak ettiriyor. Allah Resul\u00fc’n\u00fcn “\u0130nsanlar uykudad\u0131r, \u00f6ld\u00fckleri vakit uyan\u0131rlar” buyurdu\u011fu, \u00dcstad Necip Faz\u0131l’\u0131n “Bu nas\u0131l bir d\u00fcnya, hikayesi zor \/ Mekan\u0131 bir sat\u0131h, zaman\u0131 vehim \/ B\u00fct\u00fcn bir k\u00e2inat mu\u015famba dekor \/ B\u00fct\u00fcn bir insanl\u0131k yalana teslim.” \u015fiiri, Salih Mirzabeyo\u011flu’nun “G\u00f6steri\u015f ve irili\u011fi oldu\u011fu halde, hi\u00e7bir de\u011feri olmayan” dedi\u011fi, \u0130bn Arabi’nin “Bil ki sen hayalsin. B\u00fct\u00fcn bir varl\u0131k, hayal i\u00e7inde hayaldir” s\u00f6z\u00fc, Einstein’\u0131n ge\u00e7mi\u015f ve gelece\u011fe hayal demesi ve Baudrillard, \u015eekspir, Schopenhauer gibi filozoflar\u0131n da d\u00fcnyan\u0131n bir r\u00fcya oldu\u011funa dair d\u00fc\u015f\u00fcnceleri d\u00fcnyan\u0131n koca bir k\u00fctle, korkun\u00e7 bir hayal, hayalimizde kurdu\u011fumuz bir \u015fey oldu\u011funu g\u00f6steriyor. Bizim as\u0131l i\u015fimiz ise bu hayalin ard\u0131nda, d\u0131\u015f\u0131nda. \u0130nsan\u0131n \u00f6lmeden \u00f6nce \u00f6lme s\u0131rr\u0131 da burada yat\u0131yor. Bat\u0131n ehli kahramanlar\u0131 da \u00f6lmeden \u00f6lenlerdir. Allah dostlar\u0131ndan Abd\u00fclkadir Cengiz Efendi Hazretleri’ne “Nas\u0131ls\u0131n” sorusuna “\u015eu an iyiyim” demesi de onlar\u0131n \u00fczerinde bulundu\u011fu i\u015fin zaman\u0131 i\u00e7inde olduklar\u0131n\u0131 g\u00f6stermektedir. \u00c2limler peygamberlerin varisleridir. \u00c2limlerden kas\u0131t bat\u0131n ehli kahramanlar\u0131d\u0131r. Onlar\u0131n her hali, her s\u00f6z\u00fc zaman\u00fcst\u00fcd\u00fcr. Kitaplarda olmayan bir\u00e7ok hikmet de onlar\u0131n zaman\u00fcst\u00fc tav\u0131rlar\u0131ndan m\u00fcte\u015fekkildir. \u00c7\u00fcnk\u00fc “Bat\u0131n ehli kahramanlar\u0131n\u0131n b\u00fct\u00fcn s\u00f6zleri Kur’an s\u0131rr\u0131ndand\u0131r.”(5) O de\u011fil, ondan s\u0131rr\u0131. T\u0131p ilminin temelinin r\u00fcyalara dayal\u0131 oldu\u011fu s\u00f6ylenmektedir. G\u00fcn\u00fcm\u00fczde ele al\u0131nan t\u00fcm ilimler de b\u00f6yle \u015fekil bulmu\u015ftur. R\u00fcya, ilham, ke\u015fif ve tecr\u00fcbe ile. “Mesele ‘Hakikati Ferdiyye’ davas\u0131na ve ‘zaman\u00fcst\u00fc hakikat’ yolunun yolcular\u0131 \u0130slam’\u0131n bat\u0131n kutbu kahramanlar\u0131na ait verilere dayal\u0131d\u0131r.”(6) Bizler ruha, zamana, madde ve manaya dair ne biliyorsak bat\u0131n ehli kahramanlardan biliyoruz. Fus\u00fbsu\u2019l Hikem’de \u0130bn Arabi’nin madde ve manaya dair ke\u015ffetti\u011fi ilimler, Erzurum\u00ee \u0130brahim Hakk\u0131 Hazretlerinin insan anatomisine dair ortaya koyduklar\u0131 gibi ilimlerin as\u0131rlar sonra Bat\u0131l\u0131lar taraf\u0131ndan bulunup yeni ke\u015fif olarak sunulmas\u0131 gibi\u2026<\/p>\n

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Bu \u00e2lem bir s\u0131r \u00e7er\u00e7evesi i\u00e7erisindedir. Her yer bu s\u0131rla kapl\u0131d\u0131r. “S\u0131r i\u00e7inde s\u0131r, s\u0131r \u00fcst\u00fcnde s\u0131r, bir i\u00e7inde bir, bir \u00fcst\u00fcnde bir; ve sonsuz say\u0131lar boyunca s\u0131r ve bir… Kelam yalama oluyor; ve b\u00fct\u00fcn dava zevken idrakte.”(7) Nitekim bu mevzu da ak\u0131ldan ziyade ak\u0131l\u00fcst\u00fc bir anlay\u0131\u015fla kavran\u0131r, hissedilir, anla\u015f\u0131l\u0131r ki; ak\u0131l anlam\u0131 itibariyle ba\u011fd\u0131r ve m\u00fccerredi akl\u0131n ku\u015fatt\u0131\u011f\u0131 \u015fekle hapseder.<\/p>\n

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Madde \u00f6z\u00fc itibariyle hareketli, donuk olmayan her an de\u011fi\u015fim halinde olan bir unsur. \u00d6z\u00fcnde hareket oldu\u011fu i\u00e7in metafiziki boyut ta\u015f\u0131maktad\u0131r. Madde, madde \u00f6tesidir. Maddenin mahiyetinin hareket olu\u015funu en g\u00fczel \u015fekliyle zaman ispatlamaktad\u0131r. Madde zamanla biliniyor, onunla anla\u015f\u0131l\u0131yor. Maddeyi de zaman\u0131n mek\u00e2nda tecelli edi\u015fiyle kavr\u0131yoruz. Nitekim “Topyek\u00fbn varl\u0131k ve olu\u015f, s\u0131rr\u0131n s\u0131rr\u0131 zamandad\u0131r. Zaman s\u0131rra ili\u015fik bir keyfiyet.(8)<\/p>\n

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“Tasavvufa g\u00f6re zaman, bir varl\u0131k-bir yokluk temposunda, s\u00fcrekli ve aras\u0131z d\u00f6n\u00fc\u015fte tecelli eder; bu \u00f6yle bir h\u0131zd\u0131r ki, yokluk varl\u0131\u011f\u0131n-varl\u0131k yoklu\u011fun ayn\u0131d\u0131r. Ve halk \u00e2leminin her an ‘var’ ve her an ‘yok’ olu\u015fu i\u00e7inde zaman tecelli etmektedir. Her an, yoklu\u011fun pe\u015fini varl\u0131k, varl\u0131\u011f\u0131n pe\u015fini de yokluk takip edince, uzun bir s\u00fcre her \u015feyde varl\u0131k devaml\u0131 san\u0131l\u0131r.”(9)<\/p>\n

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\u0130nsan\u0131n en b\u00fcy\u00fck s\u0131rr\u0131 olan Allah’tan bedahet halde ilim ke\u015ffi de “an” ile olur ki, “an” ge\u00e7mi\u015fle gelecek aras\u0131ndaki s\u0131rd\u0131r. Bu mesele de ruh ile anla\u015f\u0131l\u0131r. \u00c7\u00fcnk\u00fc berzah \u00e2leminde zaman de\u011fil “an” vard\u0131r. Varl\u0131k ve olu\u015f hikmeti de bu “an”da yatmaktad\u0131r. Ruh ise “zorunlu varl\u0131k \u00e2lemiyle imk\u00e2n \u00e2lemi aras\u0131nda bir berzaht\u0131r.”(10)<\/p>\n

 <\/p>\n

Zaman da madde gibi \u00f6l\u00e7\u00fclebilir, hesaplanabilir, ilerisi ve gerisi olmayan bir mefhumdur. Fizik\u00e7iler zaman konusunda da k\u0131s\u0131r bir d\u00f6ng\u00fcye girmi\u015flerdir. Zaman boyutlar\u0131, zaman yava\u015fl\u0131\u011f\u0131 gibi mevzularda i\u015fin i\u00e7inden \u00e7\u0131kamam\u0131\u015flard\u0131r. Zaman bahsine dair yukar\u0131da verdi\u011fimiz k\u0131ssalarla birlikte Ashab\u0131 Kehf hadisesi g\u00fczel bir \u00f6rnektir. Kehf ashab\u0131 309 y\u0131l uyudu. Uyand\u0131klar\u0131nda ya birka\u00e7 saat ya da birka\u00e7 g\u00fcn uyuduk dediler. Zaman\u0131n farkl\u0131 boyutuna ge\u00e7tiler. Zaman\u0131 a\u015ft\u0131lar ve \u201can\u201dda kald\u0131lar. Zaman a\u015f\u0131ld\u0131 m\u0131, zaman\u0131n ilerisi gerisi kalmaz. Ge\u00e7mi\u015f-gelecek olmaz, “an” olur. Bat\u0131n ehli kahramanlar\u0131 da bu \u201can\u201d i\u00e7inde ya\u015farlar.<\/p>\n

 <\/p>\n

Kaynak<\/strong><\/p>\n

 <\/p>\n

1- Salih Mirzabeyo\u011flu, Madde Nedir?, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 2007, s. 112<\/p>\n

2- Salih Mirzabeyo\u011flu, Ya\u011fmurcu, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 1996, s. 71<\/p>\n

3- Mirzabeyo\u011flu, Ya\u011fmurcu, s. 185<\/p>\n

4- Mirzabeyo\u011flu, Madde Nedir?, s. 110<\/p>\n

5- Salih Mirzabeyo\u011flu, \u0130slama Muhatap Anlay\u0131\u015f, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 1987, s. 41<\/p>\n

6- Mirzabeyo\u011flu, Ya\u011fmurcu, s. 254<\/p>\n

7- Mirzabeyo\u011flu, \u0130slama Muhatap Anlay\u0131\u015f, s. 24<\/p>\n

8- Mirzabeyo\u011flu, \u0130slama Muhatap Anlay\u0131\u015f, s. 24<\/p>\n

9- Salih Mirzabeyo\u011flu, K\u00fclt\u00fcr Davam\u0131z, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 1982, s. 51-52<\/p>\n

10- Salih Mirzabeyo\u011flu, \u0130man ve Tefekk\u00fcr, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 2007, s. 83<\/p>\n

 <\/p>\n

 <\/p>\n

Ayl\u0131k Dergisi 195. Say\u0131, Aral\u0131k 2020<\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

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